In order to be a “Dzogchen Student” in terms of the Mandala, one first seeks permission of the Lama and then declares this commitment to the other teachers and students of the Mandala.  Such declarations are accomplished through appropriate rituals or ceremonies, most often in retreat settings.

Making the commitment as Dzogchen Student requires a substantial level of spiritual experience and “searching within,” leading to recognition of and ultimately declaration of one’s commitment.  Also certain actions should be undertaken and specific vows honored.  Essentially, these are:

1)   taking Bodhisattva Vows with Lama Surya Das or one of his associated teachers

2)      accomplishing the Dharma Student commitments as identified above

3)      honoring these traditional vows of the Dzogchen Mandala Lineage tradition 

a.       not to fall into blind devotion or helpless followership

b.      not to hold sectarian views, disparage spiritual teachers or teachings, or look down on other religions

c.       to recognize the equality of all races and genders

d.      not to spiritually end-run around personal life issues (such as health, family, intimate relationships, money, mental health, etc.); not “hiding out” in the name of Dharma practice

e.       not to sow or forment disharmony in the Sangha, or among friends

f.        not to fall into spiritual materialism; not to be overly swayed by the Eight Worldly Pitfalls of

                                                               i.      - pleasure and pain

                                                             ii.      - loss and gain

                                                            iii.      - fame and anonymity

                                                           iv.      - praise and blame

4)      participating in at least one Dzogchen Intensive Retreat per year (and having completed several by the time of making the declaration as Dzogchen student)

5)      study and deepen understanding of Eight Sacred Texts of the Dzogchen Mandala which are –

a.       the Mahaprajña Paramita Hrdaya Sutra (Heart Sutra)

b.      the Diamond Sutra

c.       the Metta Sutra

d.      Hsin Hsin Ming, Trust in the Heart Sutra

e.       Satipatthana Sutra, the Foundation of Mindfulness

f.        the Sutra of Vimalakirti

g.       the Bodhicaryavatara, “Guide to the Bodhisattva’s Way of Life” (Shantideva)

h.       the Seven Points of Mind Training (transmitted by Atisha)

6)      regularly engage in Chenrezig, Tara and other such specified practices as directed by Lama Surya Das and teachers associated with him;

7)      read and listen to the books, monographs, videos, teaching tapes and other learning materials such as Internet based publications which are authored by teachers of the Mandala

8)      attend all lectures, workshops and the like when Lama Surya Das and other teachers

of the Mandala are in one’s home territory;

9)      join and participate in local sitting groups or, when necessary, initiate and help to

     sustain such groups.

The above collectively constitute the vows and commitments of the Dzogchen Student that provide the inspiration and energy to carry the student further into and upward in the Mandala and ensures his/her progress on the path.

The teachings of the second and inner level of the Dzogchen Mandala are naturally more focused and advanced although they are most often presented in the same space and time as those of the first and outer level. The teachings at this level focus most directly on the female Buddha principal and include the regular practice of Tara Sadhana; on the ultimate nature of compassion and the regular practice of Chenrezig Sadhana; on psychology and Dharma, meditation and therapy; on finding and relating to a spiritual teacher; and the four Tibetan schools and the towering figures of the Vajrayana including Padma Sambhava, Yeshe Tsogyal, Longchenpa, Jigme Lingpa, Machig Labdron, Patrul Rinpoche, the Karmapas, and the Dalai Lamas and the regular chanting of long-life prayers for His Holiness; on the Dzogchen lineage and the chanting of the Lineage prayers.  Finally additional advanced supportive practices are emphasized, particularly RuShen and the Vajrayana ngöndro, Tonglen, Tummo (Tibetan heat yoga), and visualization of the meditational archetypes or deity yoga. These are all illustrated below. 

The second and inner level of the Dzogchen Mandala then is that of the “Dzogchen Student.” 

Entry is through the central passageway or “stairwell” due to the force of the Dzogchen Student’s commitment as
each identifies his/her commitment and requests the blessing of the Lamas to attain this level of the Mandala.
This level then consists of the Dzogchen Student’s commitments and vows, the teachings offered for those
at this level, and the advanced practices given emphasis here.

THE SECOND (DZOGCHEN STUDENT) LEVEL OF THE MANDALA